Relation to other kleshas
These three poisons are said to be the root of all of the other kleshas.[15][16]
Yongey Mingyur Rinpoche states:
The conditioning factors [kleshas] are often referred to in Buddhist terms as “mental afflictions,” or sometimes “poisons.” Although the texts of Buddhist psychology examine a wide range of conditioning factors, all of them agree in identifying three primary afflictions that form the basis of all other factors that inhibit our ability to see things as they really are: ignorance, attachment, and aversion.[17]
Relation to physical illness
In the Buddhist traditions, it is believed that the three poisons are the cause of both physical and mental illness. Geshe Tashi Tsering states:[18]
According to Buddhism, even physical health is linked to mental states. Thus the real threats to our well-being are attachment, anger, and ignorance–the three fundamental deluded minds that lead to all other afflictions, both mental and physical. Only with thorough understanding of the mind and its functions can we hope to transcend the disturbing thoughts and emotions that plague us.
Tenzin Wangyal Rinpoche states:
Ancient tradition believes that the three root poisons are not only the causes of all suffering but also the causes of disease as well.[19]
In Tibetan medicine, it is believed that the three poisons obscure the flow of the energetic wind (Tib. lung) through three main subtle energy channels within the body.[19]
Relation to Western psychology
The three poisons have been compared to the Western psychological concepts of narcissism, desire, and anger.
Mark Epstein states:
The first wave of psychoanalysis, the classical period of Freud and his followers that extended into the 1950s, was primarily concerned with uncovering repressed desire and anger, or Eros and Thanatos, the life and death instincts, which in some way correspond to the Buddhist [concepts of attachment and aversion]. The next wave, of object relations and narcissism that has dominated the past thirty years, exposed the gap within: the emptiness, inauthenticity, or alienation that results from estrangement from our true selves and our confusion or ignorance about our own true natures. In the Buddhist view, this is the black hog of delusion [i.e. ignorance], the root or precondition of greed and hatred.[20]
Ron Leifer states:
The antithetical pair of desire and aversion are the twin foundations of modern behavioral psychology. The basic principle of behavioral psychology is that organisms are polarized around pain and pleasure. The desire for pleasure and the aversion to pain are regarded as the basic bipolarity of mind and the basic motivations of behavior. In this respect, behavioral psychology echos Buddhism. Add self, or ego, to the pair and one has the nexus of our negativities.[21]
Within the "wheel of life"
The three poisons are represented in the hub of the wheel of life as a pig, a bird, and a snake (representing ignorance, attachment, and aversion, respectively).
Ringu Tulku states:
Tibetans have a traditional painting called the Wheel of Life, which depicts the samsaric cycle of existence. In the centre of this wheel are three animals: a pig, a snake, and a bird. They represent the three poisons. The pig stands for ignorance, although a pig is not necessarily more stupid than other animals. The comparison is based on the Indian concept of a pig being the most foolish of animals, since it always sleeps in the dirtiest places and eats whatever comes to its mouth. Similarly, the snake is identified with anger because it will be aroused and leap up at the slightest touch. The bird represents desire and clinging. In Western publications it is frequently referred to as a cock, but this is not exactly accurate. This particular bird does not exist in Western countries, as far as I know. It is used as a symbol because it is very attached to its partner. These three animals represent the three main mental poisons, which are the core of the Wheel of Life. Stirred by these, the whole cycle of existence evolves. Without them, there is no samsara.[3]
Opposite wholesome qualities
The three wholesome mental factors that are identified as the opposites of the three poisons are:[22]
amoha (non-bewilderment); prajna (wisdom)
alobha (non-attachment)
adveṣa (non-aggression, lack of hatred); mettā (loving-kindness)
The principal aim of the Buddhist path is to cultivate these and related positive qualities.[22]
